Works of John Bunyan — Volume 02

John Bunyan

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• Publié par: tidov
• Publié le: 08 décembre 2010
• Nombre de lectures: 24
• Langue: English
• Poids de l'ouvrage: 1 Mo

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The Project Gutenberg EBook of The Works of
John Bunyan Volume 2, by John Bunyan
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Title: The Works of John Bunyan Volume 2Author: John Bunyan
Release Date: July, 2004 [EBook #6047] [Yes, we
are more than one year ahead of schedule] [This
file was first posted on October 24, 2002]
Edition: 10
Language: English
*** START OF THE PROJECT GUTENBERG
EBOOK, THE WORKS OF JOHN BUNYAN
VOLUME 2 ***
This eBook was produced by Charles Aldarondo
based on a source from www.johnbunyan.org.
THE WORKS OF JOHN BUNYAN
WITH AN
INTRODUCTION TO EACH TREATISE, NOTES,
AND A
SKETCH OF HIS LIFE, TIMES, AND
CONTEMPORARIES.VOLUME SECOND.
EXPERIMENTAL, DOCTRINAL, AND
PRACTICAL.
EDITED BY
GEORGE OFFOR, ESQ.
THE SAINTS'
KNOWLEDGE OF
CHRIST'S LOVE; OR,
THE UNSEARCHABLE
RICHES OF CHRIST.
BY JOHN BUNYANPREFATORY REMARKS BY THE EDITOR.
This treatise is one of those ten distinct works,
which the author had prepared for the press, when
he was so suddenly summoned to the Celestial
City. Well did his friends in the ministry, Ebenezer
Chandler and John Wilson, call it "an excellent
manuscript, calculated to assist the Christian that
would grow in grace, and to win others over to
Jesus Christ."
It was first published, with a selection of Bunyan's
Works in a folio volume, in 1692, about four years
after the author's decease; and although it is a
treatise exhibiting very deep research and
calculated for extensive usefulness, it does not
appear ever to have been published as a separate
volume. Like all other of his works, it is original; no
one before him treated this subject with such
profound depth of thought, nor with such clear
Christian philosophy.
The revered John Bunyan proves in this, as in all
other of his works, that he was a real and not a
pretended descendant from the apostles,—he
breathes their spirit—he knew his Master's work,
and faithfully discharged his solemn requirements.
His object was as pure as it was apparent; to
preach not himself, but Christ Jesus his Lord. One
desire appears to have influenced him in writing all
his works—that of shrinking back and hiding
himself behind his Master, while exhibiting the
unsearchable, Divine, eternal riches of His grace.This treatise is admirably adapted to warn the
thoughtless—break the stony heart—convince the
wavering—cherish the young inquirer—strengthen
the saint in his pilgrimage, and arm him for the
good fight of faith—and comfort the dejected,
doubting, despairing Christian. It abounds with
ardent sympathy for the broken-hearted, a cordial
suited to every wounded conscience; while, at the
same time, it thunders in awful judgment upon the
impenitent and the hypocritical professor: wonders
of grace to God belong, for all these blessings form
but a small part of the unsearchable riches.
The reader should keep in his recollection, that this
treatise was originally conceived for the pulpit; and
afterwards, probably with great additions, written
for the press. This will account for the divisions and
sub-divisions, intended to assist a hearer's
memory; or to enable a ready writer, by taking
notes of each part, to digest prayerfully in private,
what he had heard in the public ministry of the
word,—a practice productive of great good to
individuals, and by which families may be much
profited while conversing upon the truths publicly
taught in the church; instead of what Bunyan would
have justly called, frothy conversation about the
dress or appearances of their fellow-worshippers.
This discourse has been published in every edition
of the works of our great author, but, most
strangely, the references to Scripture are omitted
in all the editions since that of 1737. Bunyan's
anxiety at every step of this momentous inquiry is
to shew a "thus saith the Lord," in proof of everyassertion. In this treatise only, there are nearly four
hundred and forty distinct references to the holy
oracles. These are all carefully restored, and have
been collated with the standard text, for want of
which some imperfections had crept in, even to the
old editions; and where the author preferred the
Genevan or Puritan version, it is shewn by a note
at the foot of the page.
To point out beauties in such a discourse, is to
point to the whole treatise—it is all admirable; a
solemn earnestness is found in every sentence;
even where Bunyan modestly differs with many
excellent divines, when treating upon the sufferings
of the Saviour, between the period of his crucifixion
and of his resurrection: this is worthy of our
prayerful consideration; ever keeping in
remembrance those deeply impressive—those
awfully triumphant words of our Lord, "It is
finished."
The catholic spirit, which so pervaded the mind of
Bunyan, appears conspicuously in this discourse;
and whatever bitter controversy this spirit
occasioned him, it ought to be impressed upon the
heart of every Christian professor. It is a liberality
which shines more brightly, as reflected by one,
whose religious education was drawn solely from
the pure fountain of truth—the holy oracles; and
however unlettered he was, as to polite literature or
the learned languages, his Christian liberality can
no more be enlightened by the niggard spirit of
learned sectarians, than the sun could be
illuminated by a rush-light. The inquiry was then,as, alas, it is too frequent now, Are there many
that be saved? forgetful of the Saviour's answer
and just rebuke, What is that to thee, follow thou
me, seek thine own salvation. The inquiry is
pursued a step farther, "Can those who differ with
me be saved?" Hear the reply of one so honest
and so fully imbued with the Scriptures, into the
truths of which his spirit had been baptized, "A
man, through unbelief, may think that Christ has no
love to him; and yet Christ may love him, with a
love that passeth knowledge. But when men, in the
common course of their profession, will be always
terminating here, that they know how, and how far,
Christ can love; and will thence be bold to conclude
of their own safety, and of the loss and ruin of all
that are not in the same notions, opinions,
formalities, or judgment, as they. This is the worst
[pride] and greatest of all [delusions]. The text,
therefore, to rectify those false and erroneous
conclusions, says, [the love of Christ] is a love that
passeth knowledge."
Throughout the whole, there is a continued effort to
comfort the sincere, but doubting, Christian. "Does
Satan suggest that God will not hear your
stammering and chattering prayers? Does Satan
suggest that thy trials, and troubles, and afflictions,
are so many that you shall never get beyond
them?—relief is at hand, for Christ loves thee with
a love that passeth knowledge. This is a weapon
that will baffle the devil, when all other weapons
fail."
The practical application of these soul-encouragingtruths is, "To walk in love—filled with all the fullness
of God." Bunyan has, in enforcing this duty, a very
remarkable expression, "these are the men that
sweeten the churches, and bring glory to God and
to religion. Why should anything have my heart but
God, but Christ? He loves me, he loves me with
love that passeth knowledge, and I will love him.
His love stripped him of all for my sake; Lord, let
my love strip me of all for thy sake. I am a son of
love, an object of love, a monument of love; of free
love, of distinguishing love, of peculiar love, and of
love that passeth knowledge: and why should not I
walk in love—in love to God, in love to man, in holy
love, in love unfeigned?"
And will our ministering elders bear with me in
respectfully and affectionately commending to
them John Bunyan, as an example of devotedness
to his Master's service; of humble walking with
God, of tender faithfulness to the souls of men, of
holy fervour? Under such a course of sermons as
this treatise would make, how attentively would our
children listen with reverence to the voice of truth,
and with a Divine blessing our earthen vessels
would be replenished with heavenly treasure. It is